Foreclosing Fluidity at the Intersection of Gender and Sexual Normativities

Binary gender and sexuality are socially constructed, but they structure thought at such a deep level that even those critical of sexism and homophobia can unwittingly reproduce them, with consequences felt most profoundly by those whose gender/sexual identity defy binary logic. This article outlines a generic pattern in the reproduction of inequality we call foreclosing fluidity, the symbolic or material removal of fluid possibilities from sexual and gender experience and categorization. Based on 115 responses from people who are both sexually and gender fluid and a reading of existing sociologies of gender and sexualities from a fluid standpoint, we demonstrate how lesbian/gay/straight, cisgender, and transgender women and men—regardless of intentions—may foreclose fluidity by mobilizing cisnormative, transnormative, heteronormative, and/or homonormative beliefs and practices. Examining patterns of foreclosing fluidity may provide insight into (1) the further incorporation of fluid people and standpoints into symbolic interactionism, and (2) the reproduction and persistence of sexual and gender inequalities

How Ecotheological Beliefs Vary Among Australian Churchgoers and Consequences for Environmental Attitudes and Behaviors

A growing literature has sought to understand the relationships between religion, politics and views about climate change and climate change policy in the United States. However, little comparative research has been conducted in other countries. This study draws on data from the 2011 Australian National Church Life Survey to examine the beliefs of Australian churchgoers from some 20 denominations about climate change—whether or not it is real and whether it is caused by humans—and political factors that explain variation in these beliefs. Pentecostals, Baptist and Churches of Christ churchgoers, and people from the smallest Protestant denominations were less likely than other churchgoers to believe in anthropogenic climate change, and voting and hierarchical and individualistic views about society predicted beliefs. There was some evidence that these views function differently in relation to climate change beliefs depending on churchgoers’ degree of opposition to gay rights. These findings are of interest not only for the sake of international comparisons, but also in a context where Australia plays a role in international climate change politics that is disproportionate to its small population